Srimad Bhagavatam — Panchama Skandha, Shloka 5
The Forest of Material Existence (Saṁsāra-vana) and the Delivering Path of Bharata’s Teachings
तत्रगतो दंशमशकसमापसदैर्मनुजै: शलभशकुन्ततस्करमूषकादिभिरुपरुध्यमानबहि:प्राण: क्वचित् परिवर्तमानोऽस्मिन्नध्वन्यविद्याकामकर्मभिरुपरक्तमनसानुपपन्नार्थं नरलोकं गन्धर्वनगरमु पपन्नमिति मिथ्यादृष्टिरनुपश्यति ॥ ५ ॥
tatra gato daṁśa-maśaka-samāpasadair manujaiḥ śalabha-śakunta-taskara-mūṣakādibhir uparudhyamāna-bahiḥ-prāṇaḥ kvacit parivartamāno ’sminn adhvany avidyā-kāma-karmabhir uparakta-manasānupapannārthaṁ nara-lokaṁ gandharva-nagaram upapannam iti mithyā-dṛṣṭir anupaśyati.
Mitunter wird die bedingte Seele im Hausstand von gemeinen Menschen wie Bremsen und Mücken geplagt; mitunter bereiten ihr Heuschrecken, Raubvögel, Diebe, Ratten und anderes Leid. Dennoch wandert sie weiter auf dem Pfad des materiellen Daseins. Aus Unwissen wird sie von Begierde gefärbt und handelt fruchtbringend; und weil ihr Geist darin aufgeht, hält sie diese vergängliche Welt für dauerhaft, obwohl sie wie eine „Stadt der Gandharvas“ ist — ein Trugbild am Himmel.
The following song is sung by Narottama dāsa Ṭhākura:
FAQs
In this verse it signifies an illusory, unreal appearance—like a mirage—used to show that material society and its promises seem real to the conditioned soul but lack lasting substance.
Śukadeva uses these images as symbols for the constant disturbances and exploitations of material life—small and large troubles that harass one whose consciousness remains outward and sense-centered.
By recognizing the temporary nature of material goals, reducing desire-driven actions, and cultivating spiritual hearing and remembrance (bhakti) so the mind is no longer colored by avidyā, kāma, and karma.